Table of Content

15 September 2016, Volume 33 Issue 5

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On the Capacity of “Five Development Concepts” to #br# Emancipate the Mind

2016, 33(5):  1-8. 

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 Five Development Concepts, namely, “innovation, coordination, green development, opening up, and sharing”, are dialectically unified, inseparable and inherently linked with one another as a whole collection. “Green development” reflects the historical inevitability of human social existence and development. The sociality unique in mankind determines that “sharing” should be set as the goal. A flatter and smaller “global village” calls for increasing “opening up”. “Coordination” and “innovation” run through “green development, sharing and opening up”. The newly developed “Five Concepts” will constantly enrich and elevate our understanding of the concepts in transforming into material forces. At the onset of the transformation, we should look far ahead without coveting temporary petty profits. Opening up depends on the emancipated mind, unconstrained generosity and compassionate enthusiasm. Innovation is a driving force and needs a driving force, too. The driving force should be free from any set patterns, like a hundred flowers in bloom, like a rainbow imbued with each shade of color. Therefore, we should strive for a congenial “rainbow academic ecology”, equivalent to the green natural ecology. In order to achieve sharing, we must resolutely abandon the mistaken concept of “efficiency first while giving consideration to fairness”. As “giving consideration to fairness” is advocated as a principle, a mistaken principle should be corrected as a principle. The principle of “giving consideration to fairness” should be criticized frankly, fairly and openly. In order to achieve coordination, we should vigorously develop social organizations, which serve as a bridge between the governments and the public and as the DNA of democracy. Social organizations are regulators that can solve social contradictions. The number, structure and quality of social organizations can be taken as the gauge of social civilization. The fear of social organizations is a symptom of lacking institutional confidence.
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Sacredness and Sociality of Humanistic Buddhism: Centering on #br# Master Hsing Yun’s Buddist Thought

2016, 33(5):  9-19. 

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 Since Master Taixu’s Buddhist revolution, Master Hsing Yun has followed and upheld the ideas of Humanistic Buddhism which has become the most important mode of development in Chinese Buddhism. Nevertheless, during the construction and development of humanistic Buddhism, some questions and disputes arise concerning its emphasis on secularity without monastic practices, its lack of sacredness and so on. In view of this, this paper mainly presents Master Hsing Yun’s thought about humanistic Buddhism in the perspective of Buddhist sociology, concentrates on the issues of sacredness of Buddhism and humanistic Buddhism and their construction in modern society, and finally addresses some controversial core issues confronted by Buddhist academia both in Taiwan and Mainland including where is the sacredness of humanistic Buddhism, how to construct sacredness and how to embody Buddhist faith.
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Love or Solitude: about Magnolia

2016, 33(5):  20-31. 

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Magnolia is a classic movie. The themes like parent-child relationship, gender and social relations are the key to the movie analysis. Based on these themes, the movie not only demonstrates exquisite diversity by portraying diverse characters and independent stories, but also constructs homogeneity through abstraction particular in films. The excessive performance of the cast highlights the balance between diversity and homogeneity. The movie follows the “the scenes of confession” in traditional melodrama, but very contemporary anti-individualism. The movie presents a central theme that human nature is love.

Reflections on and Implications from Taiwan New Cinema Movement

2016, 33(5):  32-46. 

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In the history of Taiwan’s cinematic development, Taiwan New Cinema Movement initiated at the beginning of 1980s played a very important part, echoed with the new cinema movement in Hong Kong first and later in the Mainland around the same period. The three movements combined together formed the New Wave in the history of Chinese film production. During this period, a plethora of high quality films occurred successively featuring innovative awareness, distinctive personal styles and high artistic and aesthetic quality. These films refreshed the visions of the world film arena, and opened a window for foreign viewers to understand and appreciate the aesthetic styles of Chinese films. Although great changes have take place in the ecological environment and film creation, production, and markets in Taiwan, Mainland and Hong Kong film industries, the spirit of artistic innovation embodied by the New Cinema Movement, together with the film artists’ care about social reality, about modern and contemporary history and their critical spirit, is still worth vigorous promotion and upholding. Therefore, it is very important and necessary to revisit and reflect on the artistic innovation movement, explore its significance and values, summarize experience and lessons and gain new insights in order to promote healthy and orderly development of Chinese film and Chinese language film in the context of the new era on the one hand, and to rewrite the history of Chinese cinematic development on the other.
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Portraying the Hidden Desires of the Times: On Family and Community Elements in Recent Domestic Comedy Films

2016, 33(5):  47-60. 

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 Domestic comedy film is an import film genre, which can be researched in the following two perspectives. Firstly, traditional Chinese family values and a series of communitybased values such as friendship, ties among fellow villagers or townsmen and feelings for the nation derived and developed from family values are discussed from three aspects: sticking to tradition, modern impact and familytostate imagination. The family and community elements have become the most active and central story contents in Chinese comedy films over the past decade. Secondly, the family and community elements are homogeneously applied in domestic comedy films by filmmakers, seeming to hide their innermost desires and motives. “Pandorization of first love” and “bilateral fetters between father and son” are two common symptoms of the concealment.
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Theoretical Travel and Discourse Collocation: Postmodernist Discourse Criticism in Contemporary Chinese Literary Theories

2016, 33(5):  61-71. 

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 Contemporary Chinese literary theories began to embrace postmodernism in the 1980s. For almost 40 years of theoretical travel, postmodernism has mixed and mingled with contemporary Chinese literary theories ranging from philosophical ideas to social culture to literary criticism with such channels as “theory introduction”, “concept analysis”, “mechanical application” and “criticism campaign” to realize discourse collocation. Consequently, this leads to rigid new theories, obvious interdisciplinary theoretical research, and protruding obligatory theoretical interpretation. As an important “borrowed theory”, postmodernism has made Chinese literary theories fully merged into “theoretical globalization”. However, following the theoretical travel, discourse application and knowledge transmission, Chinese postmodernist literary theories are beset with the lack of homogeneity between forms of problems and expression of thoughts, causing chaotic, shallow, simplified and repetitive discourse space in expressing thought, reflecting a hardened state of thought in the construction of contemporary Chinese literary theories and constraining the depth of contemporary Chinese literary theories in criticizing the texture and mechanism of contemporary thought and culture.

Zizek’s Interpretation and Misreading of Mao Tsetung’s “Dialectics”

2016, 33(5):  72-82. 

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 Slavoj Zizek, a contemporary radical left wing thinker, revaluates the ideological heritage of Mao Tsetung in the history of the development of Marxism. He believes that Mao was a great revolutionary who had brought a tuning impact on the development of Marxism following Lenin, that Maoism is a theoretical innovation fit in the Chinese context, and that Mao’s greatest contribution to the theory lies in the contradiction theory that universality resides in particularity. However Zizek holds that Mao failed to master the “negation of negation” rules and simplified them for thorough denial, consequently leading to the Cultural Revolution. In effect, despite Zizek’s admiration for Mao’s historical contributions, he misreads Mao’s dialectical materialism in many aspects. But anyhow, Zizek's interpretation of Mao Tsetung's thought offers a new perspective from which we view the western left wing and reflect on ourselves.

#br# Restoring Chinese Experience: From Three Levels of Broad Sense Narrative to MorphologyBased Three Levels of Story

2016, 33(5):  83-94. 

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 Broad Sense Narratology, or “Broad Sense Semiotic Narratology” is constructed by professor Zhao Yiheng, who has made reference to the principles of Western semiotics, and explored the common rules shared by all narrative styles. An indepth study into the interdisciplinary principles behind the research paradigm discovers that the “Three Levels Theory ” as one of the core contents is still plagued with problems unsolved, which reflect the disparity between broad sense narrative research paradigm and Chinese local narrative tradition. The morphological paradigm abiding by story morphology originates from western biology, adheres to relevant interdisciplinary principles in humanities, and has been widely applied to aesthetics, arts and literary studies. Meanwhile, the theory of three levels of story based on morphology can respond to the problems unsolved by three levels theory of broad sense narratology, and is in a better position to restore Chinese indigenous narrative experience, thus offering more theoretical possibilities in manifesting the indigenous implications of Chinese stories.
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Translation Studies: Disciplinary Awareness and Systematization

2016, 33(5):  95-106. 

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As an independent discipline, Translation Studies is integrated with four aspects of translation traditions: translation practice, translation theories, translation education, as well as much contribution from other disciplines of social science since 1950s. it is true of the fact that Translation Studies is interdisciplined. However, the interdisciplinary trait should not be found to be an excuse for nonboundary and nonsystematization of Translation Studies. In the new context of globalization and bigdata, Translation Studies should keep its own independence, sorting out its logic relationships, setting its definite theoretical boundary, and optimizing its system.

Extramarital Relationships and Social Recognition in Tang Dynasty#br#  and Five Dynasties: An Investigation Essentially based on the Notes#br#  in Song Dynasty

2016, 33(5):  107-117. 

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Many notes by scholars in Song Dynasty record the extramarital sexual relationships and social attitudes toward them in Tang Dynasty and Five Dynasties, making up for the inefficiency of the records in Tang Dynasty. In Tang Dynasty, adult men and women could exchange with each other freely due to comparatively lenient social environment. Usually a male was the active initiator in an extramarital affair, but sometimes a female could also agree to have a relationship for some particular reasons. Extramarital relationships existed on various levels of the social hierarchy, but took place more frequently in the upper class. The market prostitutes in the town made a living by offering sexual services to men, infecting normal family relationship. Social etiquette and customs were very tolerant to extramarital relationships and had no strict regulations on premarital sex. However, despite the leniency, extramarital affairs like incest, though not a rare phenomenon, were disapproved. Judging from the laws in Tang Dynasty, extramarital relationship were not strictly prohibited or regulated so long as family, strain and social hierarchical structures were not affected. In view of this, if congenial environment permits, comparatively unrestrained sexual relations will occur naturally, as is shown in notes novels which take delight in the themes of extramarital affairs.

Three Levels of Beauty: the Aesthetic Connotation in Zhang Jingsheng’s Utopian Construction

2016, 33(5):  118-129. 

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 Zhang Jingsheng’s aesthetic ideas can be understood from the development of ideological history and his proposal of Utopian concepts in the 1920s which find best expression in two of his books: Beautiful Outlook on Life and Beautiful Rules of Social Organizations. The former mainly discusses the concepts and methods of building a Utopia while the later discusses the forms of social organizations and lives after the founding of a Utopia. As to the analysis of aesthetic thoughts, both books have a touch, but the former better traces the ideological history. Beautiful Outlook on Life is not only an indepth discussion of aesthetic thought, but also a systematic answer to the questions about the outlook on life. The answer was also a prompt response to the Debate between Science and Metaphysics, a big event in the ideological history in the 1920s. The book pushed forward the Debate substantially not only by offering the methods of comprehending the outlook on life, but also by constructing a set of plans. In view of this, Zhang’s aesthetic ideas distinguished themselves as unique. Judging form epistemology, aesthetic methods do not parallel with that of science and metaphysics, but include and surpass the latter. Regarding the fusion between material and spiritual life, Zhang’s aesthetics had both a material frame for practice and a spiritual ability to resist materialization caused by the former. In terms of the purpose of life, Zhang’s idea of beauty is an ultimate conception, exceeding truth and goodness.
 

A Study into the Root Cause of Injustice in the Design of Higher Education System

2016, 33(5):  130-140. 

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Justice is the fundamental starting point of the design of China’s higher education system. Rawls’ theory of justice is internally correlated with the higher education system. In such theoretical perspectives as resource allocation, input and output and stakeholders, this paper analyzes Rawls’ theory of fairness, and further reflects on the injustice in the design of higher education system. In addressing the root cause of the injustice in the design of higher education system, we must care about students’ development of human nature and their interests and freedom, take into consideration the faculty and staff’s duties and responsibilities on the one hand and their physical and psychological harmony on the other, highlight the organic unity between form and substance, and optimize the design of higher education system through such measures as macrocontrol, innovation mechanism and double actions of explanations and amendments.